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■ 디도서 1장
1. 하나님의 종이요 예수 그리스도의 사도인 바울 곧 나의 사도 된 것은 하나님의 택하신 자들의 믿음과 경건함에 속한 진리의 지식과
Paul , a servant of God , and an apostle of Jesus Christ , according to the faith of God’s elect , and the acknowledging of the truth which is after godliness ;
2. 영생의 소망을 인함이라 이 영생은 거짓이 없으신 하나님이 영원한 때 전부터 약속하신 것인데
In hope of eternal life , which God , that cannot lie , promised before the world began ;
3. 자기 때에 자기의 말씀을 전도로 나타내셨으니 이 전도는 우리 구주 하나님의 명대로 내게 맡기신 것이라
But hath in due times manifested his word through preaching , which is committed unto me according to the commandment of God our Saviour ;
4. 같은 믿음을 따라 된 나의 참 아들 디도에게 편지하노니 하나님 아버지와 그리스도 예수 우리 구주로 좇아 은혜와 평강이 네게 있을지어다
To Titus , mine own son after the common faith : Grace , mercy , and peace , from God the Father and the Lord Jesus Christ our Saviour .
5. 내가 너를 그레데에 떨어뜨려 둔 이유는 부족한 일을 바로잡고 나의 명한 대로 각 성에 장로들을 세우게 하려 함이니
For this cause left I thee in Crete , that thou shouldest set in order the things that are wanting , and ordain elders in every city , as I had appointed thee :
6. 책망할 것이 없고 한 아내의 남편이며 방탕하다 하는 비방이나 불순종하는 일이 없는 믿는 자녀를 둔 자라야 할지라
If any be blameless , the husband of one wife , having faithful children not accused of riot or unruly .
7. 감독은 하나님의 청지기로서 책망할 것이 없고 제 고집대로 하지 아니하며 급히 분내지 아니하며 술을 즐기지 아니하며 구타하지 아니하며 더러운 이를 탐하지 아니하며
For a bishop must be blameless , as the steward of God ; not selfwilled , not soon angry , not given to wine , no striker , not given to filthy lucre ;
8. 오직 나그네를 대접하며 선을 좋아하며 근신하며 의로우며 거룩하며 절제하며
But a lover of hospitality , a lover of good men , sober , just , holy , temperate ;
9. 미쁜 말씀의 가르침을 그대로 지켜야 하리니 이는 능히 바른 교훈으로 권면하고 거스려 말하는 자들을 책망하게 하려 함이라
Holding fast the faithful word as he hath been taught , that he may be able by sound doctrine both to exhort and to convince the gainsayers .
10. 복종치 아니하고 헛된 말을 하며 속이는 자가 많은 중 특별히 할례당 가운데 심하니
For there are many unruly and vain talkers and deceivers , specially they of the circumcision :
11. 저희의 입을 막을 것이라 이런 자들이 더러운 이를 취하려고 마땅치 아니한 것을 가르쳐 집들을 온통 엎드러치는도다
Whose mouths must be stopped , who subvert whole houses , teaching things which they ought not , for filthy lucre’s sake .
12. 그레데인 중에 어떤 선지자가 말하되 그레데인들은 항상 거짓말장이며 악한 짐승이며 배만 위하는 게으름장이라 하니
One of themselves , even a prophet of their own , said , The Cretians are alway liars , evil beasts , slow bellies .
13. 이 증거가 참되도다 그러므로 네가 저희를 엄히 꾸짖으라 이는 저희로 하여금 믿음을 온전케 하고
This witness is true . Wherefore rebuke them sharply , that they may be sound in the faith ;
14. 유대인의 허탄한 이야기와 진리를 배반하는 사람들의 명령을 좇지 않게 하려 함이라
Not giving heed to Jewish fables , and commandments of men , that turn from the truth .
15. 깨끗한 자들에게는 모든 것이 깨끗하나 더럽고 믿지 아니하는 자들에게는 아무 것도 깨끗한 것이 없고 오직 저희 마음과 양심이 더러운지라
Unto the pure all things are pure : but unto them that are defiled and unbelieving is nothing pure ; but even their mind and conscience is defiled .
16. 저희가 하나님을 시인하나 행위로는 부인하니 가증한 자요 복종치 아니하는 자요 모든 선한 일을 버리는 자니라
They profess that they know God ; but in works they deny him, being abominable , and disobedient , and unto every good work reprobate .
■ 주석 보기
【딛1:1 JFB】딛1:1-16. Address: For What End Titus Was Left in Crete. Qualifications for Elders: Gainsayers in Crete Needing Reproof.
1. servant of God—not found elsewhere in the same connection. In 롬1:1 it is "servant of Jesus Christ" (갈1:10; 빌1:1; compare 행16:17; 계1:1; 15:3). In 롬1:1, there follows, "called to be an apostle," which corresponds to the general designation of the office first, "servant ofGod," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger.
according to the faith—rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare 딛1:4, 9; 롬1:5).
the elect—for whose sake we ought to endure all things (딤후2:10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (딤후1:9; 롬8:30-33; compare Lu 18:7; 엡1:4; 골3:12). 행13:48 shows that all faith on the part of the elect, rests on the divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect.
and the acknowledging of the truth—"and (for promoting) the full knowledge of the truth," that is, the Christian truth (엡1:13).
after godliness—that is, which belongs to piety: opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (딛1:11, 16; 딤전6:3); or even which has for its object mere earthly truth, not growth in the divine life. "Godliness," or "piety," is a term peculiar to the Pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (딤후2:16; compare 딛2:11, 12).
【딛1:1 CWC】[HIS COMMISSION]
The epistle to Titus was written prior to the second to Timothy. Alford, and others, suppose that after Paul's liberation from prison (see Acts 28), he journeyed eastward as anticipated in Philemon 22 and 빌1:26, 2:24, and visited Ephesus again. Other journeys to the West followed, occupying three or four years, during which time, he visited Crete in company with Titus, leaving him there to complete the organization of the Church in that neighborhood. This Church had probably been founded prior to this time, and now the same heresy is beginning to show itself as in the church at Ephesus over which Timothy had been set.
The epistle to Titus was probably written from some point in Asia Minor where Paul was stopping on his way to winter at Nicopolis in Greece (3:12), Crete is a small island to the west of Cyprus and where the waters of the Mediterranean and Aegean Seas meet. No account is found in the Acts as to the circumstances under which the Church originated there, but it is probable the Gospel was borne to the island by the Jewish converts at Jerusalem on the Day of Pentecost.
Of Titus himself little is known. The earliest references to him are in Galatians, where we learn that he was a Gentile, probably one of Paul's converts, who accompanied him and Barnabas to Jerusalem at the first council (Acts 15). See 갈11:1-4. He is mentioned again in 2 Corinthians, where he seems to have been sent by Paul on a mission to Corinth from Ephesus (고후8:6, 12:18). See other references to him in that epistle, in chapters 2 and 7. For a number of years he is lost sight of after this, until we now find him at Crete. His later career does not seem to have been all that it might have been so far as his loyalty to the Apostle is concerned, if we may judge from 딤후4:10. During Paul's second imprisonment at Rome he seems not to have remained with him. The epistle may be outlined thus:
1. The Salutation, 1:1-4.
2. The Commission to Titus, vv. 5-9.
In these verses it will be seen that the duties of Titus at Crete were substantially those of Timothy at Ephesus Reference to that will throw light on this.
3. The Description of False Teachers, vv. 10-16.
The need of elders and overseers such as Paul had indicated, was seen in the heresies that were in the Church, and which were of the same character as those mentioned in the epistle to Timothy. The errorists were chiefly Jews (10). The language in verses 12 and 13 is striking, since Paul there quotes from one of their own poets against them (Epimenides), whose witness is borne out by Livy, Plutarch, Polybius and Strabo, who speak of the Cretan's love of gain, natural ferocity, fraud, falsehood, and general depravity. Titus did not have an easy place to fill, and his work ought to bring comfort to Christian workers under not very different surroundings to-day.
There is a statement in verse 15 that calls for particular attention, "To the pure all things are pure" is an aphorism greatly abused. To understand it, turn back to 딤전4:4. The reference here in Titus is the same as there, (and in 롬14:20), to the eating of meats which the Jewish law forbade on ceremonial grounds. The Jewish professing Christians referred to previously as false teachers, were seeking to impose these customs upon the converts from Gentilism, and Paul was withstanding them by saying, as he had contended all along, and as God had taught Peter in Acts 10, that there was nothing of this kind unclean in itself. That is, it was not sinful for a Christian to eat such things. The "pure" means those who are sanctified by faith, true believers on the Lord Jesus Christ. Such are not bound by the Jewish commandments in eating and drinking, but are at liberty to eat all the creatures of God set apart for their use, without sin. How monstrous in the light of the true meaning of the words, for people to employ them as a permission to look at obscene pictures in art galleries, and listen to lewd stories, and read impure books, and witness impure plays. These actions on their part testify that they are not the "pure" Paul has in mind, but the defiled and the unbelieving, referred to later in the same verse. "They profess that they know God, but by their works they deny Him."
【딛1:1 MHCC】All are the servants of God who are not slaves of sin and Satan. All gospel truth is according to godliness, teaching the fear of God. The intent of the gospel is to raise up hope as well as faith; to take off the mind and heart from the world, and to raise them to heaven and the things above. How excellent then is the gospel, which was the matter of Divine promise so early, and what thanks are due for our privileges! Faith comes by hearing, and hearing by the word of God; and whoso is appointed and called, must preach the word. Grace is the free favour of God, and acceptance with him. Mercy, the fruits of the favour, in the pardon of sin, and freedom from all miseries both here and hereafter. And peace is the effect and fruit of mercy. Peace with God through Christ who is our Peace, and with the creatures and ourselves. Grace is the fountain of all blessings. Mercy, and peace, and all good, spring out of this.
【딛1:2 JFB】2. In hope of eternal life—connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote the elect's faith and full knowledge of the truth, is, "the hope of eternal life" (딛2:13; 3:7; 행23:6; 24:15; 28:20).
that cannot lie—(롬3:4; 11:29; 히6:18).
promised before the world began—a contracted expression for "purposed before the world began (literally, 'before the ages of time'), and promised actually in time," the promise springing from the eternal purpose; as in 딤후1:9, the gift of grace was the result of the eternal purpose "before the world began."
【딛1:3 JFB】3. in due times—Greek, "in its own seasons," the seasons appropriate to it, and fixed by God for it (행1:7).
manifested—implying that the "promise," 딛1:2, had lain hidden in His eternal purpose heretofore (compare 골1:26; 딤후1:9, 10).
his word—equivalent to "eternal life" (딛1:2; 요5:24; 6:63; 17:3, 17).
through preaching—Greek, "in preaching," of rather as Alford (see on 딤후4:17), "in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted."
according to—in pursuance of (compare 딤전1:1).
of God our Saviour—rather as Greek, "of our Saviour God." God is predicated of our Saviour (compare Jude 25; Lu 1:47). Also 시24:5; 사12:2; 45:15, 21, Septuagint. Applied to Jesus, 딛1:4; 딛2:13; 3:6; 딤후1:10.
【딛1:4 JFB】4. Titus, mine own son—Greek, "my genuine child" (딤전1:2), that is, converted by my instrumentality (고전4:17; Phm 10).
after the common faith—a genuine son in respect to (in virtue of) the faith common to all the people of God, comprising in a common brotherhood Gentiles as well as Jews, therefore embracing Titus a Gentile (벧후1:1; Jude 3).
Grace, mercy, and peace—"mercy" is omitted in some of the oldest manuscripts. But one of the best and oldest manuscripts supports it (compare Notes, see on 딤전1:2; 딤후1:2). There are many similarities of phrase in the Pastoral Epistles.
the Lord Jesus Christ—The oldest manuscripts read only "Christ Jesus."
our Saviour—found thus added to "Christ" only in Paul's Pastoral Epistles, and in 벧후1:1, 11; 2:20; 3:18.
【딛1:5 JFB】5. I left thee—"I left thee behind" [Alford] when I left the island: not implying permanence of commission (compare 딤전1:3).
in Crete—now Candia.
set in order—rather as Greek, "that thou mightest follow up (the work begun by me), setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preaching on Pentecost (행2:11). The number of Jews in Crete was large (딛1:10), and it is likely that those scattered in the persecution of Stephen (행11:19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (행27:7-12). By all these instrumentalities the Gospel was sure to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were without Church organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission.
ordain—rather, "appoint," "constitute."
in every city—"from city to city."
as I … appointed thee—that is, as I directed thee; prescribing as well the act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders" here are called "bishops" in 딛1:7. Elder is the term of dignity in relation to the college of presbyters; bishop points to the duties of his office in relation to the flock. From the unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word."
【딛1:5 MHCC】The character and qualification of pastors, here called elders and bishops, agree with what the apostle wrote to Timothy. Being such bishops and overseers of the flock, to be examples to them, and God's stewards to take care of the affairs of his household, there is great reason that they should be blameless. What they are not to be, is plainly shown, as well as what they are to be, as servants of Christ, and able ministers of the letter and practice of the gospel. And here are described the spirit and practice becoming such as should be examples of good works.
【딛1:6 JFB】6. (Compare Notes, see on 딤전3:2-4.) The thing dwelt on here as the requisite in a bishop, is a good reputation among those over whom he is to be set. The immorality of the Cretan professors rendered this a necessary requisite in one who was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (딛1:9, 13).
having faithful children—that is, believing children. He who could not bring his children to faith, how shall he bring others? [Bengel]. Alford explains, "established in the faith."
not accused—not merely not riotous, but "not (even) accused of riot" ("profligacy" [Alford]; "dissolute life" [Wahl]).
unruly—insubordinate; opposed to "in subjection" (딤전3:4).
【딛1:7 JFB】7. For … must—The emphasis is on "must." The reason why I said "blameless," is the very idea of a "bishop" (an overseer of the flock; he here substitutes for "presbyter" the term which expresses his duties) involves the necessity for such blamelessness, if he is to have influence over the flock.
steward of God—The greater the master is, the greater the virtues required in His servant [Bengel], (딤전3:15); the Church is God's house, over which the minister is set as a steward (히3:2-6; 벧전4:10, 17). Note: ministers are not merely Church officers, but God's stewards; Church government is of divine appointment.
not self-willed—literally, "self-pleasing"; unaccommodating to others; harsh, the opposite of "a lover of hospitality" (딛1:6); so Nabal (삼상25:1-44); self-loving and imperious; such a spirit would incapacitate him for leading a willing flock, instead of driving.
not given to wine—(See on 딤전3:3; 딤전3:8).
not given to filthy lucre—not making the Gospel a means of gain (딤전3:3, 8). In opposition to those "teaching for filthy lucre's sake" (딛1:11; 딤전6:5; 벧전5:2).
【딛1:8 JFB】8. lover of hospitality—needed especially in those days (롬12:13; 딤전3:2; 히13:2; 벧전4:9; 3Jo 5). Christians travelling from one place to another were received and forwarded on their journey by their brethren.
lover of good men—Greek, "a lover of (all that is) good," men or things (빌4:8, 9).
sober—towards one's self; "discreet"; "self-restrained" [Alford], (see on 딤전2:9).
just—towards "men."
holy—towards God (see on 살전2:10).
temperate—"One having his passions, tongue, hand and eyes, at command" [Chrysostom]; "continent."
【딛1:9 JFB】9. Holding fast—Holding firmly to (compare 마6:24; Lu 16:13).
the faithful—true and trustworthy (딤전1:15).
word as he has been taught—literally, "the word (which is) according to the teaching" which he has received (compare 딤전4:6, end; 딤후3:14).
by—Translate as Greek, "to exhort in doctrine (instruction) which is sound"; sound doctrine or instruction is the element IN which his exhorting is to have place … On "sound" (peculiar to the Pastoral Epistles), see 딤전1:10; 6:3.
convince—rather, "reprove" [Alford], (딛1:13).
【딛1:10 JFB】10. unruly—"insubordinate."
and—omitted in the oldest manuscripts. "There are many unruly persons, vain talkers, and deceivers"; "unruly" being predicated of both vain talkers and deceivers.
vain talkers—opposed to "holding fast the faithful word" (딛1:9). "Vain jangling" (딤전1:6); "foolish questions, unprofitable and vain" (딛3:9). The source of the evil was corrupted Judaism (딛1:14). Many Jews were then living in Crete, according to Josephus; so the Jewish leaven remained in some of them after conversion.
deceivers—literally, "deceivers of the minds of others" (Greek,갈6:3).
【딛1:10 MHCC】False teachers are described. Faithful ministers must oppose such in good time, that their folly being made manifest, they may go no further They had a base end in what they did; serving a worldly interest under pretence of religion: for the love of money is the root of all evil. Such should be resisted, and put to shame, by sound doctrine from the Scriptures. Shameful actions, the reproach of heathens, should be far from Christians; falsehood and lying, envious craft and cruelty, brutal and sensual practices, and idleness and sloth, are sins condemned even by the light of nature. But Christian meekness is as far from cowardly passing over sin and error, as from anger and impatience. And though there may be national differences of character, yet the heart of man in every age and place is deceitful and desperately wicked. But the sharpest reproofs must aim at the good of the reproved; and soundness in the faith is most desirable and necessary. To those who are defiled and unbelieving, nothing is pure; they abuse, and turn things lawful and good into sin. Many profess to know God, yet in their lives deny and reject him. See the miserable state of hypocrites, such as have a form of godliness, but are without the power; yet let us not be so ready to fix this charge on others, as careful that it does not apply to ourselves.
【딛1:11 JFB】11. mouths … stopped—literally, "muzzled," "bridled" as an unruly beast (compare 시32:9).
who—Greek, "(seeing that they are) such men as"; or "inasmuch as they" [Ellicott].
subvert … houses—"overthrowing" their "faith" (딤후2:18). "They are the devil's levers by which he subverts the houses of God" [Theophylact].
for filthy lucre—(딤전3:3, 8; 6:5).
【딛1:12 JFB】12. One—Epimenides of Phæstus, or Gnossus, in Crete, about 600. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise "concerning oracles." Paul also quotes from two other heathen writers, Aratus (행17:28) and Menander (고전15:33), but he does not honor them so far as even to mention their names.
of themselves … their own—which enhances his authority as a witness. "To Cretanize" was proverbial for to lie: as "to Corinthianize" was for to be dissolute.
alway liars—not merely at times, as every natural man is. Contrast 딛1:2, "God that cannot lie." They love "fables" (딛1:14); even the heathen poets laughed at their lying assertion that they had in their country the sepulchre of Jupiter.
evil beasts—rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts.
slow bellies—indolent through pampering their bellies. They themselves are called "bellies," for that is the member for which they live (롬16:18; 빌3:19).
【딛1:13 JFB】13. This witness—"This testimony (though coming from a Cretan) is true."
sharply—Gentleness would not reclaim so perverse offenders.
that they—that those seduced by the false teachers may be brought back to soundness in the faith. Their malady is strifes about words and questions (딛3:9; 딤전6:4).
【딛1:14 JFB】14. Jewish fables—(See on 딤전1:4; 딤전4:7; 딤후4:4). These formed the transition stage to subsequent Gnosticism; as yet the error was but profitless, and not tending to godliness, rather than openly opposed to the faith.
commandments of men—as to ascetic abstinence (딛1:15; 막7:7-9; 골2:16, 20-23; 딤전4:3).
that turn from the truth—whose characteristic is that they turn away from the truth (딤후4:4).
【딛1:15 JFB】15. all things—external, "are pure" in themselves; the distinction of pure and impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (딛1:14), which forbade certain things as if impure intrinsically. "To the pure" inwardly, that is, those purified in heart by faith (행15:9; 롬14:20; 딤전4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (마23:26; Lu 11:41).
nothing pure—either within or without (롬14:23).
mind—their mental sense and intelligence.
conscience—their moral consciousness of the conformity or discrepancy between their motives and acts on the one hand, and God's law on the other. A conscience and a mind defiled are represented as the source of the errors opposed in the Pastoral Epistles (딤전1:19; 3:9; 6:5).
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.